Chinese
最初生起希求天人乘之心而进入的方法，首先是放下。第二是从那以后，通过因缘逐步进入乘的方法。正直地说，从天人乘逐步进入声闻、独觉、菩萨和事续瑜伽的乘。如果想要按照次第进入，那么凭借从二因开始的四缘的力量，就能从下乘向上提升。第三是从瑜伽进入玛哈瑜伽的方法，这有两点。计数。第一是因缘。正直地说，对于安住于瑜伽续部的瑜伽乘的人来说，玛哈瑜伽的乘是导师。从上师金刚阿阇黎那里听闻瑜伽以下的过失和玛哈瑜伽功德的教证，就像前面所说的那样，通过二因和四缘的途径进入。第二是生起次第，这有四点。计数。第一是动摇之心。正直地说，生起并出现想要进入无上至尊的玛哈瑜伽乘的动摇之心。第二是希求之心。正直地说，通过动摇之心，打开那个基础的理解，心想如果无论如何都能领会密咒玛哈瑜伽的意义，那该多好啊，这种希求就是希求之心。第三是进入之心。正直地说，通过事业和行为，以十八法进入具有殊胜意义的形象坛城，这就是进入之心。第四是安住之心，这有两点。计数。第一是接受进入之法的誓言并灌顶。正直地说，也在那个时候接受并给予无上至尊的玛哈瑜伽乘的根本和支分的誓言。对于具有坚定虔诚之心的弟子，给予十种利益的灌顶。对于能够成办自利的弟子，只给予听闻和修习的二种灌顶的加持。第二是采取通达见解之道的闻思修。正直地说，从那以后，为了开启智慧自性的眼睛，通达见解的方法，精勤于闻思，为了能够见到作为见解之因的闻思二者的自性坛城，从密咒玛哈瑜伽的论典中接受听闻的智慧和思惟的智慧。
English
The way to initially generate the mind aspiring to the vehicle of gods and humans and then enter it is, first, to let go. Secondly, it is about how to gradually enter the vehicle through causes and conditions. To be precise, one should gradually progress from the vehicle of gods and humans to the vehicles of Shravakas, Pratyekabuddhas, Bodhisattvas, and Kriya Yoga. If one wishes to enter in sequence, then by the power of the four conditions starting from the two causes, one can rise from the lower vehicle to the higher. Thirdly, the way to enter Maha Yoga from Yoga has two aspects. Counting. The first is cause and condition. To be precise, for those who abide in the Yoga vehicle of the Yoga Tantra, the Maha Yoga vehicle is the protector who teaches it. Having heard from the Guru Vajra Acharya the faults of Yoga and below, and the scriptural authority of the merits of Maha Yoga, one enters through the path of two causes and four conditions, just as explained above. Secondly, the stages of generating the mind have four aspects. Counting. The first is the wavering mind. To be precise, a wavering mind arises and occurs, thinking of entering the unsurpassed, supreme Maha Yoga vehicle. The second is the aspiring mind. To be precise, through the wavering mind, opening the understanding of that basis, one aspires, thinking how wonderful it would be if one could somehow grasp the meaning of Secret Mantra Maha Yoga; this aspiration is the aspiring mind. The third is the entering mind. To be precise, through actions and deeds, entering the mandala of form characterized by surpassing meaning with the eighteen dharmas, this is the entering mind. The fourth is the abiding mind, which has two aspects. Counting. The first is receiving the vows of the entering dharma and being empowered. To be precise, at that time, the root and branch vows of the unsurpassed, supreme Maha Yoga vehicle are also received and bestowed. For a disciple with a firm and devout mind, ten empowerments of benefit are given. For a disciple who is capable of accomplishing self-benefit, only the blessings of the two empowerments of listening and contemplation are placed in the disciple's being. The second is taking the practice of listening, thinking, and meditating as the means to realize the view. To be precise, from then on, in order to open the eye of wisdom itself, the method of opening the view, one strives in listening and thinking. In order to see the mandala of the nature of both listening and thinking, which are the cause of realizing the view, one takes to heart the wisdom of listening and the wisdom of thinking from the treatises of Secret Mantra Maha Yoga.
Chinese
是安住的心。二是次第的和顿悟的。说，顿悟的差别有六种：时际的顿悟，自性的顿悟，基位的顿悟，暂时的顿悟，事业圆满的顿悟，口诀的顿悟。前者是修习了解脱的乘，舍弃事部瑜伽三部，而顿悟进入玛哈。二是自性根器敏锐，证悟解脱同时。三是以前没有修习任何乘，从凡夫进入殊胜乘。四是超越者暂时舍弃道，而顿悟行进。五是道已究竟，刹那间到达佛地。六是以口耳传承口诀，直接认识自显现。这里说前者。对此，以“进入”作为所说之基础。它的差别之法有五种：何者进入，从次第的次第中分离出来。有些直到现在为止，修习共同乘，此时的晚年顿悟进入玛哈。何时进入，在与劫、化身的刹土微尘数相等之前已经过去。修习何乘而进入，修习共同解脱乘，在那时修习的最后进入幻化网之义玛哈。以何种方式进入，以前修习后，在此生的前半生必定要从四种解脱乘中次第修习，舍弃外续三部，而顿悟生起玛哈之暖相而进入。二是时间相近，成为自性之器者有两种。数，第一是确定根器敏锐者进入大乘的道理，以总说的方式。说，除了修习之外，有些人以自性的智慧，根器敏锐。进入因果的二乘大小乘任何一个，以前没有修习道次第的乘，能够进入大乘，原因是：自性法性所成，界清不清净各种各样，以及法有自性所成，意乐各种各样，以及法仅有自相所成，根器利钝各种各样。这里法性自性所成的界，以及法
English
It is the mind that abides. Second, the gradual and the sudden. Saying, the divisions of suddenness are six: the suddenness of the end of time, the suddenness of nature, the suddenness of the base, the suddenness of the temporary, the suddenness of the completion of action, and the suddenness of the oral instruction. The former is to abandon the three divisions of Kriya Yoga after practicing the vehicle of definite emergence, and to enter Maha suddenly. The second is that the sharp faculties of nature, realization and liberation are simultaneous. The third is to enter the supreme vehicle from ordinary beings without having practiced any vehicle before. The fourth is that the transgressor temporarily abandons the path and proceeds suddenly. The fifth is to go to the Buddha-land in an instant after the path has been completed. The sixth is to directly recognize one's own appearance through the oral instruction of the ear-whispered lineage. Here, the former is explained. In this regard, "entering" is taken as the basis for what is said. There are five characteristics of its difference: what enters, separated from the gradual of the gradual. Some, until now, have practiced the common vehicle, and in this later part of their life, they suddenly enter Maha. When does one enter, before the time equal to the number of dust particles in the Buddha-field of the Emanation Body has passed. Which vehicle does one practice and enter, the last of the common vehicle of definite emergence practiced at that time enters the meaning of the Illusion Net Maha. How does one enter, after practicing before, in the first half of this life, one must gradually practice the four vehicles of definite emergence, abandon the three outer tantras, and suddenly generate the warmth of Maha and enter. Second, there are two types of people who are close in time and have become vessels of nature. Number, first, is to determine the reason for those with sharp faculties to enter the Mahayana, in a summary way. Saying, apart from practice, some people with sharp faculties of wisdom of nature. They enter either the causal or the resultant vehicle, the Greater or Lesser Vehicle. Previously, without practicing the vehicle of the stages of the path, one can enter the Mahayana, because: the elements that are formed by nature and dharma are various, whether they are clear or unclear, and the phenomena that are formed by their own nature have various inclinations, and the phenomena that are formed only by their own characteristics have various sharp and dull faculties. Here, the elements formed by the nature of dharma, and the phenomena
Chinese
具有自性的补特伽罗信奉大乘。仅仅以法自性成就，因为有三种根器，所以自性成就利根。也就是智慧高广如虚空，不变稳固如山，对于一切所知迅速如闪电，因为能揭示所知之藏而锐利如宝剑，因为通晓一切而广大如大地，因为了达远离破立而轻盈如虚空，因为了达远离名言而如海般深邃，具有这七种功德，进入大乘之因的补特伽罗，其自因是善知识，俱生之因是具有七种功德的弟子，因为智慧大小的差别，次第分判，有次第的和顿时的，进入因果的大乘。不决定地进入，以及顿时的顿入，从一开始就进入到摩诃衍中。第二是广说，分为两种：顿时的次第进入任何所喜的大乘，以及顿时的顿入从一开始就进入摩诃衍。第一种分为两种：宣说。第一，因为具有关联而与大乘相遇，以及引导。顿时的次第者进入因乘，以及进入果乘，具有四种关联的方式是：自己的心性清净之界是教法的真实所依，与持有它的善知识们，心性、界和自性本体相同而关联。与上述意义相应的是所知，而自性的利根是能知，所知与能知相关联。具有七种自性，是显现为器情世界的因果大乘的二种圣教，与器和情相关联。上师和有情怙主与利根者二人，对于那个有情有生起悲悯的事业。上师有生起悲悯的方法，因此以业、愿、悲悯相关联。因为具有四种关联。为了与殊胜乘的圣教中观和果乘密咒金刚乘相遇，因为具有四种关联所以说是相遇。第二，因为具有因缘而进入，这又分为两种：宣
English
Those who possess inherent qualities have faith in the Mahayana. Accomplishment is solely through the nature of the Dharma, because there are three types of faculties, thus the sharp faculties are naturally accomplished. That is, intelligence is as vast as the sky, unchanging and stable as a mountain, swift in all knowledge like lightning, sharp as a sword because it reveals the treasury of knowledge, vast as the earth because it knows all, light as the sky because it understands freedom from affirmation and negation, and profound as the ocean because it understands freedom from names. Possessing these seven qualities, the individual who is the cause for entering the Mahayana, their own cause is the virtuous friend, and the coemergent cause is the disciple possessing seven qualities. Because of the difference in the size of intelligence, they are distinguished in stages, those who are gradual and those who are sudden, entering the great Mahayana of cause and effect. Entering indeterminately, and the sudden entering suddenly, entering directly into the Mahayana from the beginning. Second, there is the extensive explanation, which is divided into two: the gradual entering suddenly into any desired Mahayana, and the sudden entering suddenly, entering the Mahayana from the beginning. The first is divided into two: declaration. First, encountering the Mahayana because of having connections, and guidance. The gradual entering suddenly, entering the causal vehicle, and entering the resultant vehicle, the way in which they possess four connections is: one's own mind-essence, the pure realm, is the actual basis of the teachings, and it is connected with the virtuous friends who hold it, with the mind-essence, the realm, and the nature of the essence being the same. That which corresponds to the above meaning is the knowable, and the sharp faculties of nature are the knower, thus the knowable is connected with the knower. Possessing seven natures, the two scriptures of the great Mahayana of cause and effect, which appear as the vessel and the contents of the world, are connected as the vessel and the contents. The lama, the protector of beings, and the sharp-witted person are two, for that person there is the activity of compassion entering. The lama has the means to generate compassion, therefore they are connected by action, aspiration, and compassion. Because of possessing four connections. In order to encounter the scriptures of the supreme vehicle, the Madhyamaka, and the resultant vehicle, the Secret Mantra Vajrayana, it is said to be an encounter because it possesses four connections. Second, entering because of possessing causes and conditions, which is divided into two: declaration.
Chinese
我。首先不确定进入因的乘，或外密续任何一个。正直。由于具备因二缘四共六个条件，所以是大的因的乘，对于不确定进入外密续的情况是：正如自己智慧的能力敏锐或迟钝的次第，对于自己所喜好或不喜好的自因果的乘的差别，或者由于遇到什么善知识的缘，而进入因的体性乘，或者行为的乘，或者两者即行，或者瑜伽的乘，随自己所喜好而结合。广大论中说：对于任何乘也不确定进入。这样说。第二是从那以后进入玛哈的方式。正直。进入任何一个因果的大乘之后，从那以后如前面所说的那样，通过因缘六个条件的方式，在这里进入玛哈也是。如先前次第那样，以动摇的心、希求的心和进入的心与玛哈结合，对于玛哈的意义，以智慧三种形态安住的心，以及使那个意义达到究竟，是对顿入的顿入者来说是很长的时间。第二，对于顿入的顿入者有三种：计数。第一，从不确定种性的地开始，由于具备关联因缘而生起玛哈心的方式。正直。如前面所说的不确定种性的最好的地，从最初就如前面那样具备关联四种因缘六种条件，因此心性真谛无别，没有改造和掺杂的真实意义。如它本来的样子证悟的智慧到来，因此那个瑜伽，是从下乘中最为殊胜的，与玛哈结合是：譬如黑暗中太阳的光芒升起的方式，或者如树根上火焰蔓延那样动摇，希求和进入，安住和达到究竟也如先前所说的那样。第二，由于具备法器的功德而将听闻化为实义。正直。那么进入的方式没有差别吗？不是的。对于具备七种体性没有差别，但是，以“也”的语气，即在彼处，即密续《秘密藏续》的论典中说：如大河的河流那样长，即无论如何也不会错乱，以及通晓方式，即如新出家比丘的行为那样，以及自性善良，即如纯金那样。